to the natal spot. It is a broad, winding gorge, thickly planted with olive trees, between which last modern shepherds, at all events, would find but scant feeding for either goats or sheep. That this sparseness of vegetation, however, is in no way owing to the infertility of the soil, is evident from the luxuriance and abundance of the scattered patches of grain crops wherever a perch of terrace-clearing has been made along either slope of the valley. In these instances a heavy crop of barley or other cereal shows to what account every hill side and valley might be turned by proper cultivation. Indeed, considering the nominal terms on which almost any quantity of this ground round Jerusalem might be had from the government, and in view of its nearly boundless fertility, I can think of hardly any speculation that would better repay an European farmer for the outlay of a moderate capital than an investment of it in olive and vine growing in this country. Since this trip to the Dead Sea, I have visited a farm of a Whitechapel converted Jew, at a place called Urtash, about an hour's ride beyond Bethlehem; and seldom or never have I seen richer vegetation than in the narrow valley which this hard-working Israelite has turned from a rocky and seemingly barren wilderness into a spot teeming with all the luxuriance of an English garden. Such is the extreme fertility of the soil and the magnificence of the climate, that he raises no less than five crops yearly, without the aid of manure, and with a far less outlay of labour than an equal portion of the best land in Berwickshire exacts for its one crop per annum. Of peaches, apricots, nectarines, and suchlike fruit, every season brings him more than he can dispose of, whilst garden vegetables of every kind are in equal plenty, and olives and grapes if possible more abundant still. Prepared even by the simple process here followed, his wine surpasses three forths of the Marsala you pay eight-and-twenty or thirty shillings a dozen for in England, and his olive oil needs only refining to be equal to the first product of Marseilles. A good stream, indeed, runs down from the Pools of Solomon-about a mile higher up the gorge-supplying abundant water for the irrigation of his vegetable and grain crops; but of this the olives and vines require none, yielding, as they do, their spontaneous fruits on the wildest and most unpromising hill-side, and that, too, with a very minimum of attention from their cultivator. Such parts of the rocky slopes as are occupied by cereal crops have been cleared of their huge blocks of stone either by blasting or hand labour; and the rich subsoil being then brought up and levelled, a series of flat ascending terraces, broad or narrow, according to the character of the ground, is formed, and on these grow rich havests of barley or wheat, equal both in abundance and quality to the products of the most unstony valley. The labour involved in this first clearance is of course considerable; but once done, the ground thus brought into cultivation yields such abundant returns as I describe, at the cost of the most scant husbandry and without a pound weight of manure." THE POSITION OF OBSERVATION.-From our standing-place in Jesus-from the place of grace, and life, and light, and security, in which we stand, we look out and view the varied features, both of the present and the future. We are placed between the sufferings and the glory-between the two advents of Christ. We look backward to the cross, and find there the source and basis of our salvation; and we look forward to the second coming, and the glory then to be revealed, as the consuramation and completion of this salvation. Meanwhile we are one with Christ, and so in him: righteous in his righteousness, alive in his life, seeing light in his light, and having thus "the mind of Christ." Thus are we made cognizant of our Father's purposes and counsels. Hence we take an interest in all that interests him. Thus to be occupied, is to be well and wisely occupied. Thus to be occupied, is both power and progress. This is the true christian position. Saved already already "delivered from the wrath to come," we "wait for God's Son from heaven." This is the hope of our hearts. But meanwhile we have the blessed revelation of the word of prophecy. Our faith rests upon the out-wrought, finished work of the past, our hope in the certainty of the revealed and glorious future. Correspondence. THE RESURRECTION OF THE DEAD. In answer to the first query of "a Bible Student" in your last number, I offer the following observations. The existence of spirits after death is essential to the resurrection of the dead; for if the dead are raised, with what spirit do they come? Surely with their own spirits which have never died! The coexistence of body and spirit is essential to the living man. But during the period of death, there is a separation of the body and spirit. This separation is likened, in Scripture, to a sleep. Speaking of the dead Lazarus, the Lord said, "Our friend Lazarus sleepeth; but I go, that I make awake him out of sleep." His sleep was short at that time, being only four days; but it was an actual death; for "Jesus said unto them plainly, Lazarus is dead." The length of the period of death, however, does not alter its character; it is still a sleep; for the apostle Paul says to the sorrowing Thessalonians, "Them also who sleep in Jesus, will God bring with him." With these passages of Scripture in view, it is plain that the Lord Jesus, when he said that "God is not the God of the dead, but of the living," meant plainly that Abraham, Isaac, and Jacob were still living, although asleep, and that a period would come when they would rise again. Moreover, when God said to Moses, “I am the God of Abraham, the God of Isaac, and the God of Jacob"; and when he sent the message to the people of Israel by the hand of Moses, "Thus shalt thou say, The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; this is my name for ever, and this is my memorial unto all generations," it is evident from the words of our Saviour that the relation of God to his people would never be broken. Moses did not forget this important communication, when pleading with God that he would not destroy Israel for idolatry, in the matter of the golden calf; for he said, "Remember Abraham, Isaac, and Israel thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of, will I give unto your seed, and they shall inherit it for ever." Now we see not yet the children of Israel inheriting the land of Canaan; but it is theirs, and will be theirs for ever; for God cannot lie, nor will he repent from the word that is gone out of his mouth. There must, therefore, be a resurrection from the dead. From these remarks, it is plain, that immortality was taught in the Old Testament as well as in the New; and that God was and would be for ever the God of his people; not only of his people in their successive generations, but of his people who were still alive, although their bodies were asleep, in the hope of a Messiah to come, who should restore all things, even the kingdom to Israel. That this was the belief of the Jews at the time of our Saviour's appearance on earth, his first advent in the world, is evident from the traditions of the Jews themselves. Thus, in Josephus De Maccab. c. 16, we find the following remarkable passage:-" They who lose their lives for the sake of God, live unto God, as do Abraham, Isaac, and Jacob, and the rest of the Patriarchs." Again, in Shemoth Rabba, fol. 159. 1, we find another of the same description: "Why doth Moses say, Remember Abraham, Isaac, and Jacob? Ex. xxxii. 13. R. Abin saith, "The Lord said unto Moses, I look for ten men from thee, as I looked for that number in Sodom. Find me out ten righteous persons among the people, and I will not destroy thy people. Then saith Moses, Behold here am I, and Aaron, Eleazar and Ithamar, Phinehas, and Caleb, and Joshua; but saith God, There are but seven, where are the other three? When Moses knew not what to do, he saith, O, Eternal God, do those live who are dead? Yes, saith God. Then saith Moses, If those that are dead do live, remember Abraham, Isaac and, Jacob." There must, therefore, be a resurrection from the dead. God remembers his ancient people whom he foreknew; and they that are asleep in Jesus will God bring with him. This is the hope of the brethren in Christ now, as it was in the Apostle's days. They look for the first resurrection, in which they will have a part. The dead in Christ shall rise first. Abraham, Isaac, and Jacob died in Christ; they will therefore be among the dead who will rise first. This is the proof of the resurrection from the dead. Paul earnestly sought after this glorious consummation. He counted all things but loss, that he might know Christ, and the power of his resurrection; if by any means he might attain unto the resurrection of the dead. FOUNDATION OF THE CHRISTIAN CHURCH. W. IT appears to me from such scriptures as Matt. xvi. 18, Col. i. 18, Eph. ii. 22, and 1 Cor. xii. 13, that the church was first formed by the descent of the Holy Ghost on the day of Pente: cost; and, that it was only in resurrection that our blessed Lord took the place of head of the body, Col. i. 18. Am I not right? The subject seems very important, not only in its connection with prophetic truth, but also in its practical bearing; for the knowledge of their true position, if rightly held, must be a powerful incentive to christians to walk worthy of it. BETA. PRESENT OR FUTURE HAPPINESS? Sir," Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him."-Does this passage refer to a happiness attainable in this life, or does it point to futurity. Will you or any of your readers of the Bible Treasury answer this query? Your affectionate servant, A SUBSCRIBER. [Answers to queries in our last will appear in our next.] Our Study. On Prayer, according to Holy Scripture. (London: W. Yapp, 4, Old Cavendish Street, Oxford Street.) Consists of extracts from the New Testament, shewing the example of our Lord in prayer; his instructions to his disciples concerning it; the prayers in the Acts of the Apostles; the prayers, supplications, intercessions, praises, thanksgivings, and doxologies in the epistle to the Hebrews, of James, of John, and of Jude; the same in the epistles of Paul to the church; and the same in the book of Revelation. Very handy and useful for reference. The Treasury Harmony of the Four Evangelists in the Words of the Authorized Version, according to Greswell's "Harmonia Frangelica," having Scripture illustrations; expository notes from the most approved commentators; practical reflections; geographical notices, dc. Compiled by Robert Mimpriss, author of The System of Graduated Simultaneous Instruc. tion," &c. Two volumes in one, crown 8vo., 855 pp. Anything we can say will very inadequately set forth the value of this book. The patient labour of a life-time is here placed at the service of the student at the cost of a few shillings. As a manual for teachers we know of no volume of equal value. Notes of the Month. PROPHETICAL SOCIETY. AT a meeting of this society held on Saturday, July 26th, at the Hanover Square Rooms, an address was delivered by the Rev. Dr Bailee, "on the principles of prophetical interpretation, with their application to Jew and Gentile." The rev. gentleman commenced by urging the necessity of a right interpretation of God's Word, remarking that when misinterpreted it was not in truth God's Word, but man's corruption of it; and that, in order to produce its appropriate effects, men's minds must be in a fit state to receive the interpretation, and the truths must be conveyed through the medium of human language. This medium of communication being human was imperfect, but it was the most perfect the mind could receive. Words were often inadequate to express human ideas; how far short, therefore, must they fall of expressing fully the mind of God! Various contrivances had been adopted to communicate divine truth to man. The doctrines of the Bible were explained in plain historical language, and the same doctrines were enforced by rites, ceremonies, and symbols, which often compensated by their expressiveness for the deficiencies and ambiguities of language. The speaker then endeavoured to remove what he conceived to be a popular misapprehension respecting prophecy. The great object of prophecy, he said, was not merely, or mainly, the foretelling of future events, but the unfolding of the mind of God, and speaking to the heart and conscience of man. Some of the most obscure prophecies, as regards prediction, were the most forcible in appealing to the heart and conscience. Men wondered why God's Word beneficial exercise of the faculties, and a training of the mind was not plainer. The obscurity, however, gave room for a for patient investigation. The study was doubtless a difficult one, as proved by the differences of opinion that existed on the ful investigator. One key to interpretation might be found in subject; but divine aid was promised to the diligent and prayer. the 287 quotations in the New Testament from the Old. These were not merely quotations, but applications and interpretations of Scripture, and constituted a divine treasury of principles of interpretation tending to remove many of the difficulties that already divided the thoughts of men, not merely upon predicted subjects, but upon the whole of God's mind. Having given some illustrations in reference to this subject, the rev. gentleman adverted to the symbolical application of prophecy. Historical events, he said, might be allegorized, and so be made to teach some spiritual or moral truth; but that principle, he thought, could not be successfully applied to prophecy, and there was no warrant for allegorizing historical events of the past, as indicating some historical events of the future. Many of the symbols in the Bible were undoubtedly obscure, but there was no symbol used in the Bible that was not explained in the Bible; and it was a mistake to suppose that deep erudition, and great historical and linguistic information, were essential to a clear understanding of God's Word. The simple prayerful Christian who had studied the Bible only, would gain more insight into the symbolical interpretation of Scripture than could be attained by what he believed to be the false methods pursued by learned men. The speaker, after adducing some interesting illustrations, alluded to the question as to whether the nations spoken of in Scripture should, in interpretation, be understood ethnographically or geographically, expressing an opinion, that most frequently they should be taken in the latter sense, adding that he believed great advan tages would result, as regards the right apprehension of many parts of Scripture, if a more extended acquaintance with Scriptural geography were cultivated by Christians. He concluded by applying the principles enforced to the case of the Jew and Gentile. He was followed by the Rev. J. Kelly, and other speakers, who addressed the meeting on the same subject. EVANGELICAL ALLIANCE. The tenth annual conference of the British organization of this body met in Glasgow, on the 19th of August; I. Henderson, Esq., of Park, in the chair, Dr. Krummacher, of Berlin, and other eminent ministers being present. Dr. McLeod welcomed the celebrated German, who spoke in his own language, his speech being interpreted to the meeting by Dr. Cairns. It was complimentary to Scotland, and spoke of an invitation to the Alliance to meet at Berlin, a proposal which was warmly responded to. Dr. Steane gave an interesting account of the proceedings of the Deputation to that city. Postscript to Contributors and Correspondents. Received, "Iota," "J. A. W.," "U. Y." "A Subscriber," "Bets," and several others, replied to privately. No Want of space compels us again to defer several notices of books, &c. All communications and books for review to be sent to the EDITOR OF THE BIBLE TREASURY, care of Daniel F. Oakey, 10, Paternoster-row. The name and address of the writer must accompany all contributions, not necessarily for publication, but as a guarantee of good faith. notice will be taken of anonymous communications. request to that effect, and postage stamps to cover carriage. London. We cannot undertake to return MSS., unless accompanied by a special Advertisements to be sent to Mr. G. F. Nelson, 104, Fleet-street, Reviews. No. V. feited by the first,-in which the sword of government first entrusted to Noah, and since wielded by so many for purposes of selfish ambition and revenge, shall be held by the One, of whom David sang: "He that NEW TESTAMENT MILLENARIANISM.* ruleth over men must be just, ruling in the fear of God; Ir would but weary our readers were we to subject and he shall be as the light of the morning, when the the whole of Mr. Waldegrave's thick octavo to an sun riseth, even a morning without clouds; as the examination, as minute as has been already bestowed on tender grass springing out of the earth by clear shining his opening lecture. Nor is it in any sense requisite. after rain," 2 Sam. xxiii. 3, 4,-in which David's The principles of interpretation laid down in the first royalty shall be exercised by David's Son and Lord, lecture, are so carried out and applied in the subsequent and in which the supremacy of the four great Gentile discourses, that if we have succeeded in shewing these kingdoms shall be set aside and replaced by the final principles themselves to be faulty and unsound, we and universal kingdom of the Son of man. With need bestow no pains on the discourses, which are con- them, everything is limited to the single subject of the fessedly founded thereon. The fundamental character salvation of the soul, and the glory of Christ in conof the "axiomatic propositions with which our nexion therewith: or, if there be one superadded author commences the discussion, is not only admitted, thought, it is that of his glory as Judge, on the great but triumphantly asserted, both by the London Quarterly white throne, declaring the final award of each indiand the British and Foreign Evangelical Review. The vidual, in the sentence of endless happiness, or eternal latter declares that these propositions constitute "the woe. But to state such a theory is to refute it. Its best feature of the work "; while the former says, that own poverty and nakedness form the most striking "with great force of argument," he "successfully contrast to the richly varied testimony of Holy Writ, to establishes" them, and lays them down "as essential "the sufferings of Christ and the glories (see the Greek) to the correct interpretation of the Word of God." We which should follow." Of these glories, the "many are happy to find that since our first notice of the crowns on the head of Jesus are the expressive volume, it has been reviewed both in the Quarterly symbols; and while to saved sinners the name of Journal of Prophecy, and in the London Monthly Review. Saviour may well be the sweetest that they know, who Both works concur in the condemnation due to Mr. W.'s that knows that name would wish the One who bears it fundamental axioms; while our own readers, we trust, to be despoiled of any one of those " many crowns," have been fully satisfied, that humbly and prayerfully or to be shorn of that other name, "KING OF KINGS to study the prophetic portions of God's Word, whether AND LORD OF LORDS"? figurative or literal in their style, is a more likely mode No doubt there is a kingdom, of which our Lord of arriving at the truth on prophetic subjects, than spoke largely and solemnly while on earth: a kingdom Mr. W.'s plan of subordinating the greater part of pro- which he announced as then near at hand, and which phetic scripture to other portions, in which prophetic did form a most prominent subject of his instructions to subjects are not handled. Let the Word of God speak his disciples and of his discourses to the multitude. But for itself as a whole, is what we should earnestly sug-nothing can be more unfounded than Mr. W.'s assertion, gest; and let us not cumber ourselves, in the study of it, with rules and principles of man's devising. The second lecture has already been slightly noticed. We only now add, that, in common with Mr. Lyon and other post-millenarians, the lecturer merges all that is distinctive of Christ's royalty, or kingdom, in the place which he fills as the Redeemer, or Saviour, of his people. Referring to his three offices of Prophet, Priest, and King, Mr. W. affirms that they are "conferred for the same object," and he defines that object to be "the salvation to the uttermost of the people of God." Our brethren see nothing in Scripture of a period or dispensation in which Christ is to be displayed as the Second Adam, inheriting through redemption, the dominion for Contributed by the Author of "Plain Papers on Prophetic and other 1. New Testament Millenarianism; or, The Kingdom and Coming of preached before the University of Oxford in the year 1854, at the lecture founded by the late Rev. John Bampton, by the Hon. and Rev. Samuel Waldegrave, M.A., rector of Barford St. Martin, Wilts, and late fellow of All Souls' College. London: Hamilton, Adams, & Co., 1855; 8vo., pp. 686. 2. Notice of the above, in "The British and Foreign Evangelical Re3. Notice of the above, in "The London Quarterly Review," No. x., Subjects, and being a review of the following works: Christ, as taught by himself and his apostles: set forth in eight sermons. view," No. XIV., October, 1855. January, 1856, 4. Millennial Studies: or, What saith the Scriptures concerning the Kingdom and Advent of Christ? By the Rev. W. R. Lyon, B.A. London: Ward and Co. No. 5. Vol. I.-October 1, 1856. that "the words 'kingdom of heaven,' 'kingdom of "The phrase, "Kingdom of the Son of man," is in the and shall cast them into a furnace of fire; there shall gospels contrasted with the ordinary use and signification be wailing and gnashing of teeth. THEN shall the of Matthew's term, "Kingdom of heaven." The proof righteous shine forth as the sun in the kingdom of their of this we proceed to place before our readers. Father," verses 41-43. Then it is, at the harvestthe end of the age, that mystery terminates and manifestation begins. To this agree the words of the mighty angel in Rev. x. 7: "But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God" shall "be finished, as he hath declared to his servants the prophets." Accordingly we read, chap. xi. 15: "And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever." But with our brethren, the kingdom in mystery and the kingdom in manifestation, the period of patience and that of judgment in power, are hopelessly confounded: nor do they suppose that the Son of man will gather out of his kingdom all things which offend, till just before he delivers up that kingdom to God, even the Father, when God shall be all in all ! One strange argument brought forward by our author in Lecture iii. we must not overlook. Stating his subject to be, "The true meaning of the prophecies, which are said to require that Jesus of Nazareth should yet be manifested to the world as King of the Jews," he says: The great subject of Matt. xiii., our Lord himself being witness, is, "the mysteries of the kingdom of heaven." The disciples ask why he speaks in parables to the multitude, and in reply he says, "Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given." Why does he say "mysteries of the kingdom of heaven"? If the kingdom of heaven as now existing be, as our author affirms, "the proper kingdom of Christ"; if it be, as the third lecture seeks to shew, "the true kingdom of his father David "; why should such an expression be employed as the mysteries of the kingdom of heaven"? The fact is, that the Old Testament had foretold that "the children of Israel" should "abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim." But then it had also declared, "Afterwards shall the children of Israel return, and seek the Lord their God, and David their king; and shall fear the Lord and his goodness in the latter days," Hosca iii. 4, 5. Isaiah, too, had borne witness to the judicial blindness which was to come upon Israel. Our Lord quotes his words in this very chapter: "This people's heart is waxed gross," etc. The prophet's anxieties had been awakened to know the duration of this judgment on his beloved people, and he had asked, "Lord, how long?" receiving for answer the words, "Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, and the Lord have removed men far away, and there be a great forsaking in the midst of the land," Is. vi. 11, 12. It would be superfluous to attempt to exhibit here Isaiah's testimony to Israel's restoration and blessedness at the close of this long, dreary period. It was shown in our last paper but one, how fully the prospect of Israel's restoration, and of our Lord's return in power and glory in connexion therewith, is recognised both by himself and by the apostle Paul. Then the kingdom of God will come with power. Then shall the dispensation of the fulness of times be ushered in, in which all things, both which are in heaven, and which are on earth, shall be gathered together in one, This, says our author, is the way in which modern even in Christ. (See Eph. i.) But how was the interval millenarians would preach to the Jews, and in which to be filled up? In what character was the rule of heaven, he supposes the apostles would have addressed them, or of God, to exist during the days of Israel's blindness had they been millenarian in their views and expectaand dispersion, and during the consequent postponement tions. But did Mr. W. forget, when penning these of the proper kingdom of Christ-the kingdom of words, that millenarians hold no less really than the Son of man? "The mysteries of the kingdom of himself, that Israel's rejection of Christ was an awful heaven," as unfolded in the parables of Matt. xiii., form sin, justly punished by the nation's longest and most the answer to this deeply momentous question. Christ complete dispersion? that however grace might linger was to suffer first, and to reign afterwards. This all over Jerusalem, so long as the feeblest hope remained Scripture shews. But more than this,-his kingdom of its repentance, the only token of real repentance was to exist in mystery first-in open manifestation would have been their cordial reception of the Christ afterwards. The transition from the one state to the they had crucified? and that as long as this point was other is, moreover, most definitely set forth in this held by them against God, no one who cared for God's very discourse. "The Son of man shall send forth his glory could use his promises of final restoration for the angels, and they shall gather out of HIS KINGDOM purpose of coaxing and flattering impenitent rebels, as all things that offend, and them which do iniquity; | Mr. W. supposes millenarians would have done? "I begin by remarking, that if the pre-millenarian interpretation of those prophecies were sound, the New Testament is the very place of all others where we might naturally expect to find it clearly enunciated. The Jew had his full share, both in Affection would combine with duty in prompting the first the sermons the apostles preached, and in the letters they wrote. heralds of the gospel to take every stumbling-block out of his way. And what were the stumbling-blocks of the Jew? Messiah crucified, and the door of faith opened to theGentiles, What then, I may well ask, would have been the obvious course revived under the personal government of Jesus the Son of for the apostles to follow, if Israel's ancient glory was yet to be David? Surely they would have said, 'Be not offended at a crucified Messiah; the prophetic writings must be viewed in their integrity; they speak of the sufferings of Christ, as well the cross, while you gaze so intently on the crown. as of the glories that should follow; you do wrong to overlook O fools, and slow of heart to believe all that the prophets have spoken: learn first to accept as your Messiah the despised and rejected Jesus; soon will he come again as Israel's triumphant King," etc., pp. 84–87. Mr. No. I. W. writes as though millenarians deemed the rejection THE KINGDOMS OF GOD AND OF THE WORLD.* of Christ by Israel to have arisen from a mere intellectual mistake! as though we thought this mistake We have already in a previous number briefly charachad only to be corrected, for Israel to receive him with terized the recently published volume of Professor open arms! Alas! it was a widely different case! Auberlen, on "The Prophecies of Daniel and the ReThey had both seen and hated both Christ and the velation of St. John," as "a very valuable addition to Father. They loved darkness rather than light, because prophetic literature." We now proceed to give our their deeds were evil. Ignorant of God's righteousness, readers an idea of its contents. Coming from the conand going about to establish their own, they had not tinent, the book is, at the first glance, open to suspicion; submitted themselves to the righteousness of God. but we are glad to say that it has an especial value, Let, then, the final purposes of God's grace as to the when viewed in relation to that rationalistic criticism nation be what they might, that which the apostles had which has so pertinaciously sought to undermine the to testify to the Jews was this, that persisting in their foundations of our christian faith, and to render nugarejection of the Christ they had crucified, continuing to tory that "more sure word of prophecy"—that "light resist, as their fathers always had resisted, the Holy shining in a dark place "--which is among the most Ghost, judgment was what inevitably awaited them. precious possessions of the church. No portion of the What would our author think of preaching the glories Scriptures has been exposed to more frequent and violent of heaven to such as were obstinately rejecting the assault than the book of Daniel and the Revelation of gospel of God's grace, and hardening themselves in John: the one so minute and historical in its form, as sin? Just as reasonably might the apostles have to oppose an obnoxious barrier to the encroachments of dwelt in detail on the glories of Israel's future re-scepticism; the other so eminently glorious in its storation, tothe men who were ready to follow up teachings of the future, as to excite its most malignant themurder of the Messiah by the murder of his martyr envy. Professor Auberlen, taking his stand upon the Stephen. Still, where it was a question of ignorance, and not of wilful rejection of the truth, our Lord does (namely, to the disciples) use the very words which our author supposes would have been suitable, had millenarianism been the truth. "Ought not Christ to have suffered these things, and to enter into his glory." Yea, more; until Jerusalem's rejection of an ascended Christ was fully confirmed, the apostles did present the hope of Christ's return, to bring the times of refreshing, the times of restitution of all things, as one great motive to repentance. This was shown in a previous paper, to which our readers can refer. simple truth, endeavours by fair exegesis, to refute these hostile attempts to subvert their divine authority, and to determine the real bearing of the prophecies themselves. In proportion as his treatment of the whole subject is original and suggestive, it becomes difficult, within our narrow limits, to analyse and explain his views. Glancing first at the peculiarities of the book of Daniel, the Professor observes that whereas the groundform of prophecy is generally lofty and impassioned discourse, this prophecy is couched in dreams and visions; and that, while all prophecy centres in the opposition between the kingdom of God and the kingBut while, in addressing that impenitent generation, doms of this world-Israel and the Gentiles-in this it would have been preposterous to dwell in detail on book, the ordinary aspects of these kingdoms are the glories and triumphs which await repentant Israel reversed. The prophets usually, standing within Israel, in the latter day, the apostles' silence as to these details see the future kingdom of God from an Israelitish point is no justification of our author in denying them. The of view. The church of God is ever in the foreground; denial of Israel's prospects, as unfolded in the Old the powers of the world come within the horizon, only Testament, may be, and is, a stumbling-block to the in so far as they affect the immediate present or the modern Jew, when connected with the preaching of near future of the people of God. But, as Daniel Christ crucified. This fact millenarians have pointed himself did not live in the Holy Land, nor among the out, with obvious justice and conclusive force; but it Holy people, but at the Babylonian and Persian courts, does not follow that Mr. W. is entitled to put words in in the capacity of a high officer of state; so it strikes their mouth, or, rather, on their behalf to put words us, at the first glance, that the great subject of his in the mouths of the apostles, the folly and extravagance prophecy is the development of the kingdoms of the of which must appear to all. The folly and extrava-world, while the kingdom of God appears only in the gance rest not with millenarians, but with the author, background, though a background, truly, of deep and who could thus misrepresent the requirements of their abiding significance. While the other prophets looked doctrine, supposing it to have been that of the apostles out from Zion to the south, to the north, and to the themselves. We are perfectly content with what the east, as one or the other kingdom of the world came apostles did say, and immeasurably prefer it to any within the range of their prophetic vision; Daniel, from millenarianism put into their lips by Mr. W.! the very centre of the ruling power of the world, surveys its universal development; and only after his glance has comprehended all its shifting forms, does it The Christian religion, as portrayed in the gospel, differs from all others, in furnishing an internal principle, from which the purest conduct emanates. It is not a religion of forms and ceremonies, but the religion of the heart. The language of God to every Christian is, "My son, give me thine heart.'-Dr. Olinthus Gregory. *The Prophecies of Daniel and the Revelation of St. Johu, viewed in their mutual relation; with an exposition of the principal passages. By narius of Theology, in Basil. With an Appendix by M. Fr. Roos. TransCarl August Auberlen, Dr. Phil., Licentiate and Professor Extraordi lated by the Rev. Adolph Saphir. Edinburgh: T. and T. Clark, 1856, |